Chapter 23

1[We] now [must understand] the aspect of Keter [more] particularly, [to understand] how it is the aspect of an intermediary.

2In its inner aspect it possesses something of the last level of the Emanator, while in its external aspect it is the root and head of the Emanated, as stated in Etz Chayim.¹

3Moreover, as known, the first three sefirot of Atik Yomin are separate and exalted and do not become invested within the emanated.

4This is [the meaning of the words,]² “[The King who alone is exalted…] who transcends the days of the world.”

5Because of this it is called “Atik Yomin – The Ancient of Days.” [Atik] shares the same three letter root as “HaMa’atik Hareem – Who removes Mountains.”³ [In other words, Atik Yomin] is removed from the days of the world. Now, all this is well known.

6Now, we must understand this in a manner of particulars, since Atik Yomin and Arich Anpin are considered to be one, except that in general, the aspect of Atik Yomin is considered to be the end of the World of the Unlimited One, whereas the aspect of Arich Anpin is the root and beginning of the Emanated [worlds], as stated in Etz Chayim.⁴

7As known, the explanation of these matters is that these [two levels of Keter] are the aspects of pleasure (Ta’anug) and desire (Ratzon).

8Now, we observe that within every desire there is a pleasure, and if not for the pleasure there would be no desire for the thing at all.

9This is like the desire for wealth or honor. If not for the pleasure of [wealth or honor], he would have no desire for them at all.

10Therefore, seemingly, pleasure is the inner aspect of desire.

11However, we also observe the opposite, that if there is no desire there is no pleasure.

12That is, he will have no pleasure whatsoever from something he does not desire. If so, desire is inner to pleasure.

13What we see is that the one cannot exist without the other, because desire cannot exist without pleasure, and pleasure cannot exist without desire.

14According to this, we must say that the two are one, because it is only when they bound together as one, that [Keter] exists.

15All this [holds true] whether it is the simple essential pleasure and desire, or whether it is a composite pleasure and desire that the soul spreads forth and is drawn after, even though it is not of [the soul’s] essence, but is [rather] a separate thing from it.

16Generally, we see that the nature of the soul is to be drawn after something that is pleasurable, to the point that its entire essence could be drawn after [it] and included in it.

17[This is] like a composite pleasure for a specific [thing], which is separate [from the essence], such as honor, wealth, insight, or the emotional [traits] of kindness, judgment, conquest and self-aggrandizement, or the like.

18[This is true of] anything that the soul craves, such as lusting for all worldly pleasures, and the like.

19Although none of these [desires] are in an aspect of an essential Heyulie pleasure, and it is only that the soul is drawn after them and lusts for them, nonetheless, from this we see that the essence of the soul is in an aspect of a Heyulie of pleasure.

20It is for this reason that it is drawn to composite pleasures and flees from pain, which is the opposite of pleasure.

21These [two, pleasure and pain,] are two lines that are equally counterbalanced, literally.

22Commensurate to the spreading forth of the soul to become filled with light from pleasurable things, so will its light become completely diminished and withdrawn by pain and anguish.

23From this we see that the essence of its being is pleasure.

24However, the principal [proof for this] is from the fact that it will flee and become withdrawn due to pain.

25This is a greater proof [of this phenomenon].

26It is for this reason that the early Kabbalists decreed and stated that pleasure is considered to be of the essence of the soul, and they stated,⁵ “There is nothing higher than pleasure.”

27However, this is not [entirely] true. Rather, the essence of the soul becomes filled with great pleasure, and its entire essence is drawn after it, to the point that it may expire when it is almost entirely drawn into it. This is like [the verse],⁶ “my soul expires etc.”

28The reverse is likewise true, that it will expire and its light will become completely and absolutely diminished by the intensity of extreme pain [or anguish], as known.

29Now, an even clearer proof [of this] is from what we observe regarding even the particular powers of the soul; that it is mainly the pleasure in a particular power that establishes its existence at all times.

30For example, [regarding] the power of the quality of kindness; although it is essential and natural in the nature of [of a person who is] good to bestow goodness, [nonetheless,] its principal existence [comes about from] the pleasure, in that he takes pleasure in influencing goodness.

31The true existence of his good nature is that by nature he takes great pleasure in [bestowing] goodness, to the point that the main vitality of his soul comes about through the pleasure [that he gets from doing acts of] goodness and kindness.

32The reverse is true of someone who is cruel by nature. This only means that his entire vitality is the pleasure [that he gets] from doing evil and cruelty, as known.

33Likewise, the primary existence of the quality of Victory (Netzach) is the immense pleasure [that he gets], to the point that the entire vitality of his soul is drawn into being victorious over his fellow.

34Should he not be victorious, he may [actually] become ill.

35Similarly, this is the case with each and every particular quality, including Insight (Chochmah) and Desire (Ratzon).

36Their principal existence and source is the pleasure [in them], as is clearly observable that without the pleasure in conceptualization, a person will not have the power to innovate any insight.

37This is in accordance with the statement,⁷ “Were it not… for the pleasure in [Torah] study etc.”

38[Moreover], as known regarding the matter of,⁸ “A man’s wisdom illuminates his face,” that the “Lachloochit – Moisture” within which is the Heyulie for pleasure, is the source for the conceptualization of any concept.

39However, it is only in regard to desire that we observe that without desire there cannot be pleasure. ]We find this phenomenon] even in all the particular qualities.

40For example, if [a person] does not desire kindness or judgment, he will have no pleasure in them at all.

41Similarly, if he does not desire to become intelligent, he will find no pleasure in [intellectual pursuits] at all.

42Likewise, if he does not at all desire victory, he will have no pleasure in victory. [The same is true of] self-aggrandizement or all other worldly pleasures, such as wealth or honor and the like.

43Without desire, there is no pleasure in them, whatsoever.

44In other words, because this entire matter is that since the whole essence of the soul is drawn after the pleasure and desire, (for, [just as with pleasure,] the desire also draws forth the entire soul, to the point where it can expire because of its desire for something, as is known,) therefore, all its particular powers also [derive] their principal existence from the pleasure and the desire.

45The absence of [pleasure and desire in any particular matter] is the pain of the matter, this being the opposite of pleasure.

46If something [stands in] opposition to [his] desire, although, [in and of itself], it is not [necessarily] a painful thing, he will automatically be agonized by it.

47For example, if he desires to love his enemy, he will delight in him.

48On the other hand, if he no [longer] desires someone who he loves, he will be agonized by him.

49Similarly, if he enjoys something that is hateful and damaging to him, he will desire it, or if he is pained by something that he loves, he will no [longer] desire it.

50This is because desire and pleasure are one essence, and it is impossible to know which precedes [the other].

51At times the one is internal and the other is external, while at [other] times the opposite [is true].

52[However,] the one cannot be found without the other, for if there is no pleasure there is no desire, and if there is no desire there is no pleasure.

53[This is the case] whether it is a simple [desire or pleasure] or whether it is a composite [desire or pleasure], as mentioned above. This will suffice for those of understanding.

Rabbi Amiram Markel (Neirot) · CC BY · sefaria.org